Surah al-Qasas (The Stories) 28 : 27

Overview (Verses 25 - 28)

Security in a New Home

We have barely had time to absorb Moses’ passionate prayer when the sūrah quickly moves on to the next scene that ushers in an end to his troubles. This begins with the conjunction fa, indicating a quick sequence. It is as if the heavens rush to respond to Moses’ prayer: One of the two women then came back to him, walking shyly, and said: My father invites you, so that he might duly reward you for having watered our flock for us.” (Verse 25) It is a quick rescue granted by God. It comes in the form of an invitation sent by the old man, who wants to extend his hospitality to Moses for his noble action. The invitation is delivered by “one of the two’ who came walking shyly,’ as a virtuous young woman should walk, displaying neither adornment nor temptation. She delivers the invitation in a brief and clear manner which the Qur’ān expresses as: “My father invites you, so that he might duly reward you for having watered our flock for us.” (Verse 25) Shy as she was, she speaks clearly, without hesitation, and delivers her message in full. This is, again, a reflection of a pure and virtuous nature. Her shyness does not overcome her, because she is assured by her purity and virtue.

The sūrah ends this brief scene, limiting it to the delivery of the invitation and Moses’ acceptance. The next scene shows Moses with the old man whose name is withheld. Some reports say he was called Yathrūn and that he was the Prophet Shu`ayb’s nephew. “And when [Moses] went to him and told him his story, he said: Have no fear. You are now safe from those wrongdoing folk.” (Verse 25)

Moses was in need of security, as also of something to eat and drink, but his need for the former was stronger. Hence, the account given in the sūrah emphasizes this, making the first words the old man says in comment to Moses’ story: “Have no fear.” He wanted him to feel at ease by dispelling his fear. He then explains: “You are now safe from those wrongdoing folk.” (Verse 25) They have no authority over Madyan.

We then hear a feminine voice that reflects honesty and propriety: “Said one of the two women: My father! Hire him; for the best person that you could hire is one who is strong and worthy of trust.” (Verse 26) Both she and her sister have endured the hard task of tending sheep, fending for themselves in the midst of men. Neither of them is happy with this. They would prefer to be at home, doing the work of women, and not having to compete with strangers at grazing and watering places. They are, after all, virtuous women. Here, the one who speaks sees a young man, a stranger in their town, but at the same time someone who is strong and trustworthy. She has seen how the other shepherds held him in awe, making way for him when he watered her sheep. But he is in a weak position because he is a stranger. She also recognized him as worthy of trust when she noticed his sense of propriety as she delivered her father’s invitation to him. Hence, she advises her father to hire him so that he would spare her and her sister the trouble of doing a shepherd’s work. She commends him for his ability to do the work as also his honesty and integrity. As she gives this advice, she speaks clearly, without hesitation, fearing no misunderstanding or unworthy suggestion.

We need not bother ourselves with what commentators exaggerate about Moses’ physical strength, saying for example, that he, single- handed, lifted the stone covering the well. Normally, it would have taken 20 or 40 men to lift it. In fact, the well was not covered, but the herdsmen were watering their cattle and flocks, and Moses either moved them away while he watered the two women’s sheep, or joined them as they watered their own cattle.

Nor do we need to bother with those reports that speak about his integrity suggesting that he said to the woman that she should walk behind him and direct him as to which way to go. Thus, he would not see her walking in front of him. Other reports suggest that he said this after the wind lifted her skirts and exposed her legs. All this is unnecessary, trying to remove suspicion that does not exist. Both Moses and the girl were naturally prudish, and this reflects in their normal behaviour, without any affectation.

A Marriage Proposal

The old man acted on his daughter’s advice. He probably sensed a mutual liking between his daughter and Moses, one which could be the basis for a happy family. It is only natural that a young woman with a healthy, uncorrupted nature be inclined towards a man in whom she discerns strength and honesty. Hence, the old man combined the two purposes, suggesting to Moses that he marries one of his daughters in return for eight years work. Should Moses increase the period to ten years, this would be an added favour, not a commitment to which he would be held: [The father] said: ‘I will give you one of these two daughters of mine in marriage on the understanding that you will remain eight years in my service. If you should complete ten years, it will be of your own choice. I do not wish to impose any hardship on you. You will find me, if God so wills, an upright man.’ (Verse 27) Frankly and simply the old man offered one of his daughters, without naming her, as a wife for Moses, but he might have felt that the intended girl was known to him as they seemed inclined towards each other. He stated this without any embarrassment, for the offer was one of marriage. There is after all nothing to be embarrassed about when the aim is to build a home and establish a family. It is only when people move away from sound, natural values, to observe unhealthy traditions, that they are unnecessarily restricted. Thus, in our social environment today, we see that no parent or guardian can approach a man of sound faith and integrity to propose that he should marry his daughter, sister or other relative. Such traditions make it imperative that the man or his parents should make the proposal, as it is improper that a proposal should be made by the woman’s side. The irony is that under such deviant traditions and in such social environment young men and women meet, talk and play together without any intention to get engaged to be married. Once the idea of marriage is entertained, affected shyness is observed and other barriers are erected to prevent any simple, frank and honest discussion.

During the Prophet’s lifetime, fathers used to offer their daughters to men in marriage. Indeed, women offered themselves to the Prophet or to whoever he wished them to marry. This was done in all honesty and propriety, without any embarrassment for anyone. `Umar offered his daughter in marriage to Abū Bakr first, but he did not answer, so he then offered her to `Uthmān but he regretfully declined. Then `Umar told the Prophet who comforted him saying that God may give her a better husband than both. It was the Prophet who then married her. A woman also offered herself to the Prophet but he expressed his regret. She then placed herself under his care so as to marry her to whomever he thought suitable. He married her to a man who had nothing to offer as dowry except his having learnt two sūrahs, which he undertook to teach her. This, then, was the dowry she received.

With such an open and simple approach Islamic society used to build its homes. Nothing needed to be done under cover, or with affected or devious means. This is exactly what the old man did with regard to Moses, promising not to impose any hardship on him or to ask of him what was beyond his means. He hoped that, with God’s grace, Moses would find him to be an upright man. This is the most appropriate way of talking about oneself. One neither boasts of one’s virtues nor emphatically states that one is a good person. One only hopes to be so, leaving the matter to God.

Moses accepted the offer, and the contract was made, clear and precise, with God as a witness: “Answered [Moses]: This is agreed between me and you. Whichever of the two terms I fulfil, I trust I shall not be wronged. God is the witness to all we say.” (Verse 28) Contractual agreements must be made in all clarity, leaving no room for ambiguity. Neither parry should allow shyness or embarrassment to interfere with such purpose. Thus, Moses approves the offer and accepts the conditions outlined by the old man. He then repeats the main condition to ensure that there is no misunderstanding: “Whichever of the two terms I fulfil, I trust I shall not be wronged.” (Verse 28) Whether I stay eight or ten years I shall not be wronged with regard to the working conditions, or with being forced to stay ten years. Any stay beyond eight years is a matter of my own choice. “God is the witness to all we say.” (Verse 28) God is the witness who ensures justice between the two parties to any contract.

Moses put this so clearly because he was a straight and frank person who wanted the agreement to be absolutely clear and precise. Yet he also intended to stay the longer term, and did actually do so. The Prophet Muhammad (peace be upon him) mentioned that Moses “spent the longer and better of the two terms.” [Related by al- Bukhārī.]

Thus Moses found a place of security in his father-in-law’s home, having no fear of Pharaoh and his designs. This was certainly for a definite purpose God wanted to accomplish. We will now let this episode pass, as the sūrah does not state anything further about it.